We continue our discussion of the concept of idolatry and the roots of the mistake, including the worship of a man as an idol.

We continue our discussion of the concept of idolatry and the roots of the mistake.

We explore the two aspects as they are expressed in the two different names that are mainly used in the Torah to refer to God. We also begin a discussion of the concept of idolatry and the roots of the mistake.

We can and should utilize the concept of Hashem's absolute unity in our prayers and in the recitation of Shema.

We are forbidden to think about the reality of Hashem's Oneness from His perspective, but we are permitted and obligated to understand that the concept exists.

Although the tzimtzum is the concealment of Hashem's essential Unity that fills all of creation, we perceive the hiddenness differently in different places.

Although the tzimtzum is the concealment of Hashem's essential Unity that fills all of creation, we perceive the hiddenness differently in different places.

The Nefesh Hachaim explains that the tzimtzum represents the concealment of Hashem's essence, the aspect of which is His absolute imminence. The kav is the perception we have of higher and lower aspects of reality.

The two aspects we have been discussing correspond to the concept of the constriction (tzimtzum) and the ray of light (kav) that are discussed at length in the works of the Ari z'l.

All of the service of Hashem that we do is predicated on the fact that we have separate existence and that there are differences between places. The higher reality of Hashem's absolute Unity is one that we must be aware of, but we are not permitted to meditate upon too deeply.

All of the service of Hashem that we do is predicated on the fact that we have separate existence and that there are differences between places. The higher reality of Hashem's absolute Unity is one that we must be aware of, but we are not permitted to meditate upon too deeply.

We see how the name Hakadosh Baruch Hu reflects the two aspects of the paradox of Hashem's interaction with reality.

From Hashem's perspective there is nothing but Him. At the same time, from our perspective there is separate existence.

Just as the soul fills every part of the body, both the pure and impure parts, and is unaffected by them, so too, Hashem fills every aspect of His creation, and yet He is not affected or changed by it.

We continue to explore the paradox of the fact that although Hashem fills all the worlds equally, nevertheless there are different aspects within His interaction with them.

We explore the paradox of the fact that although Hashem fills all the worlds equally, nevertheless there are different aspects within His interaction with them.

When speaking of Hashem's Oneness with all of creation, we must understand this in concept, but not lose sight of the paradoxical reality of our separateness.

Our discussion of Hashem as the Place leads us to the concept that Hashem is All - all is included in his absolute oneness.

Our chazal compare the way the soul interacts with the body to how Hashem interacts with the world. We study the analogy and the differences.

We continue to explore the concept of Hashem as The Place.

The Nefesh Hachaim quotes from Sefer Yetzirah where the term Makom (Place) is used.

We explore two understandings of the name of Hashem 'Hamakom.' The first is the simple understanding, and the second is the deeper understanding.

We begin the third section of the book Nefesh Hachaim, where R' Volozhin begins to explain the concept of Hashem as the Place of the world.

Based on all we have explained, the Nefesh Hachaim gives us the final word on the intent of the prayers.

Based on all we have explained, the Nefesh Hachaim gives us the final word on the intent of the prayers.